The Perfection of Wisdom in Eighteen Thousand Lines
Chapter 19: Surpassing
Toh 10
Degé Kangyur, vol. 29 (shes phyin, ka), folios 1.a–300.a; vol. 30 (shes phyin, kha), folios 1.a–304.a; vol. 31 (shes phyin, ga), folios 1.a–206.a
Translated by Gareth Sparham
under the patronage and supervision of 84000: Translating the Words of the Buddha
First published 2022
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Table of Contents
Summary
The Perfection of Wisdom in Eighteen Thousand Lines is one version of the Long Perfection of Wisdom sūtras that developed in South and South-Central Asia in tandem with the Eight Thousand version, probably during the first five hundred years of the Common Era. It contains many of the passages in the oldest extant Long Perfection of Wisdom text (the Gilgit manuscript in Sanskrit), and is similar in structure to the other versions of the Long Perfection of Wisdom sūtras (the One Hundred Thousand and Twenty-Five Thousand) in Tibetan in the Kangyur. While setting forth the sacred fundamental doctrines of Buddhist practice with veneration, it simultaneously exhorts the reader to reject them as an object of attachment, its recurring message being that all dharmas without exception lack any intrinsic nature.
The sūtra can be divided loosely into three parts: an introductory section that sets the scene, a long central section, and three concluding chapters that consist of two important summaries of the long central section. The first of these (chapter 84) is in verse and also circulates as a separate work called The Verse Summary of the Jewel Qualities (Toh 13). The second summary is in the form of the story of Sadāprarudita and his guru Dharmodgata (chapters 85 and 86), after which the text concludes with the Buddha entrusting the work to his close companion Ānanda.
Acknowledgements
This sūtra was translated by Gareth Sparham under the patronage and supervision of 84000: Translating the Words of the Buddha.
The Translator’s Acknowledgments
This is a good occasion to remember and thank my friend Nicholas Ribush, who first gave me a copy of Edward Conze’s translation of The Perfection of Wisdom in Eight Thousand Lines in 1973. I also thank the Tibetan teachers and students at the Riklam Lobdra in Dharamshala, India, where I began to study the Perfection of Wisdom, for their kindness and patience; Jeffrey Hopkins and Elizabeth Napper, who steered me in the direction of the Perfection of Wisdom and have been very kind to me over the years; and Ashok Aklujkar and others at the University of British Columbia in Canada, who taught me Sanskrit and Indian culture while I was writing my dissertation on Haribhadra’s Perfection of Wisdom commentary. I thank the hermits in the hills above Riklam Lobdra and the many Tibetan scholars and practitioners who encouraged me while I continued working on the Perfection of Wisdom after I graduated from the University of British Columbia. I thank all those who continued to support me as a monk and scholar after the violent death of my friend and mentor toward the end of the millennium. I thank those at the University of Michigan and then at the University of California (Berkeley), particularly Donald Lopez and Jacob Dalton, who enabled me to complete the set of four volumes of translations from Sanskrit of the Perfection of Wisdom commentaries by Haribhadra and Āryavimuktisena and four volumes of the fourteenth-century Tibetan commentary on the Perfection of Wisdom by Tsongkhapa. I thank Gene Smith, who introduced me to 84000. I thank everyone at 84000: Dzongsar Khyentse Rinpoche and the sponsors; the scholars, translators, editors, and technicians; and all the other indispensable people whose work has made this translation of The Perfection of Wisdom in Eighteen Thousand Lines and its accompanying commentary possible.
Around me everything I see would be part of a perfect road if I had better driving skills.Where I was born, where everything is made of concrete, it too is a perfect place.Everyone I have been with, everyone who is near me now, and even those I have forgotten—there is no one who has not helped me.So, I bow to everyone and to the world and ask for patience, and, as a boon, a smile.
Acknowledgment of Sponsors
We gratefully acknowledge the generous sponsorship of Matthew Yizhen Kong, Steven Ye Kong and family; An Zhang, Hannah Zhang, Lucas Zhang, Aiden Zhang, Jinglan Chi, Jingcan Chi, Jinghui Chi and family, Hong Zhang and family; Mao Guirong, Zhang Yikun, Chi Linlin; and Joseph Tse, Patricia Tse and family. Their support has helped make the work on this translation possible.
Chapter 19: Surpassing
Then venerable Subhūti said to the Lord, “Lord, you say this—‘Great Vehicle’—again and again. It surpasses the world with its gods, humans, and asuras and goes forth. Is that why it is called a Great Vehicle?329
“Lord, that vehicle is equal to space. To illustrate, Lord, just as space has room for infinite, countless beings beyond measure, the Great Vehicle also, Lord, has room330 for infinite, countless beings beyond measure. Such, Lord, is the Great Vehicle of bodhisattva great beings. Lord, you cannot apprehend the Great Vehicle coming, going, or remaining, you cannot apprehend a prior limit, cannot apprehend a later limit, and cannot apprehend a middle either.
“To illustrate, Lord, just as you cannot apprehend space coming, cannot apprehend it going, and cannot apprehend it remaining, you cannot apprehend the Great Vehicle coming, cannot apprehend it going, and cannot apprehend it remaining either.
“To illustrate, Lord, just as, because of the equality of the three time periods, you cannot apprehend space’s prior limit, cannot apprehend its later limit, and cannot apprehend its middle, similarly, Lord, you cannot apprehend the Great Vehicle’s prior limit, cannot apprehend its later limit, and cannot apprehend its middle either. This, Lord—that is, the Great Vehicle—is a vehicle equally of the three time periods. [F.191.a] That is why ‘Great Vehicle’ is said again and again.”
“Exactly so, Subhūti, exactly so!” the Lord replied. “The bodhisattva great beings’ Great Vehicle is this, namely, the six perfections—the perfection of giving, perfection of morality, perfection of patience, perfection of perseverance, perfection of concentration, and perfection of wisdom. That is called the bodhisattva great beings’ Great Vehicle.
“Furthermore, Subhūti, the bodhisattva great beings’ Great Vehicle is this: all the dhāraṇī gateways, all the meditative stabilization gateways from the śūraṅgama meditative stabilization up to the ākāśāsaṃgavimuktinirupalepa meditative stabilization. That is called the bodhisattva great beings’ Great Vehicle.
“Furthermore, Subhūti, the bodhisattva great beings’ Great Vehicle is this: inner emptiness, up to the emptiness that is the nonexistence of an intrinsic nature. That is called the bodhisattva great beings’ Great Vehicle.
“Furthermore, Subhūti, the bodhisattva great beings’ Great Vehicle is this: the four applications of mindfulness, the four right efforts, the four legs of miraculous power, the five faculties, the five powers, the seven limbs of awakening, and the eightfold noble path, as well as the ten powers of a tathāgata, the four fearlessnesses, the four detailed and thorough knowledges, up to the eighteen distinct attributes of a buddha. That is called the bodhisattva great beings’ Great Vehicle.
“Furthermore, Subhūti, where you have said, ‘This Great Vehicle [F.191.b] surpasses the world with its gods, humans, and asuras and goes forth,’ what is ‘the world with its gods, humans, and asuras,’ namely, the desire realm, form realm, and formless realm?
“Here, Subhūti, if the desire realm were to be factual, unmistaken, unaltered, not an error, suchness, the real, true, as things are, permanent, stable, eternal, qualified by not changing, and not nonexistent—this Great Vehicle would not surpass the world with its gods, humans, and asuras and go forth. Subhūti, it is because the desire realm is all a construction, a creation, a narrative, impermanent, unstable, not eternal, qualified by change, not existent, and nonexistent that this Great Vehicle surpasses the world with its gods, humans, and asuras and goes forth.
“Subhūti, if the form realm were to be factual, unmistaken, unaltered, not an error, suchness, the real, true, as things are, permanent, stable, eternal, qualified by being unchangeable, and not nonexistent—this Great Vehicle would not surpass the world with its gods, humans, and asuras and go forth. Subhūti, it is because the form realm is all a construction, a creation, a narrative, impermanent, unstable, not eternal, qualified by change, not existent, and nonexistent that this Great Vehicle [F.192.a] surpasses the world with its gods, humans, and asuras and goes forth.
“Subhūti, if the formless realm were to be factual, unmistaken, unaltered, not an error, suchness, the real, true, as things are, permanent, stable, eternal, qualified by not changing, and not nonexistent—this Great Vehicle would not surpass the world with its gods, humans, and asuras and go forth. Subhūti, it is because the formless realm is all a construction, a creation, a narrative, impermanent, unstable, not eternal, qualified by change, not existent, and nonexistent that this Great Vehicle surpasses the world with its gods, humans, and asuras and goes forth.
“Subhūti, if form were to be factual, unmistaken, unaltered, not an error, suchness, the real, true, as things are, permanent, stable, eternal, qualified by not changing, and not nonexistent—this Great Vehicle would not surpass the world with its gods, humans, and asuras and go forth. Subhūti, it is because form is all a construction, a creation, a narrative, impermanent, unstable, not eternal, qualified by change, not existent, and nonexistent that this Great Vehicle surpasses the world with its gods, humans, and asuras and goes forth.
“Similarly, Subhūti, if feeling, perception, volitional factors, [F.192.b] and consciousness were to be factual, unmistaken, unaltered, not an error, suchness, the real, true, as things are, permanent, stable, eternal, qualified by not changing, and not nonexistent—this Great Vehicle would not surpass the world with its gods, humans, and asuras and go forth. Subhūti, it is because . . . consciousness is all a construction, a creation, a narrative,, impermanent, unstable, not eternal, qualified by change, not existent, and nonexistent that this Great Vehicle surpasses the world with its gods, humans, and asuras and goes forth.
“Subhūti, connect this in the same way with if the eyes, ears, nose, tongue, body, and thinking mind; a form, a sound, a smell, a taste, a feeling, and a dharma; the eye consciousness, and ear, nose, tongue, body, and thinking-mind consciousness; eye contact, and ear, nose, tongue, body, and thinking-mind contact; and the feeling that arises from eye contact, and the feeling that arises from ear, nose, tongue, body, and thinking-mind contact were to be factual, unmistaken, unaltered, not an error, suchness, the real, true, as things are, permanent, stable, eternal, qualified by not changing, and not nonexistent—this Great Vehicle would not surpass the world with its gods, humans, and asuras and go forth. Subhūti, it is because . . . the feeling that arises from thinking-mind contact [F.193.a] is all a construction, a creation, a narrative, impermanent, unstable, not eternal, qualified by change, not existent, and nonexistent that this Great Vehicle surpasses the world with its gods, humans, and asuras and goes forth.
“Subhūti, if the earth, water, fire, wind, space, and consciousness elements, as well as ignorance, volitional factors, consciousness, name and form, six sense fields, contact, feeling, craving, appropriation, existence, birth, and old age and death were to be factual, unmistaken, unaltered, not an error, suchness, the real, true, as things are, permanent, stable, eternal, qualified by not changing , and not nonexistent—this Great Vehicle would not surpass the world with its gods, humans, and asuras and go forth. Subhūti, it is because . . . old age and death is all a construction, a creation, a narrative, impermanent, unstable, not eternal, qualified by change, not existent, and nonexistent that this Great Vehicle surpasses the world with its gods, humans, and asuras and goes forth.
“Subhūti, if suchness were to be existent, not nonexistent, this Great Vehicle would not surpass the world with its gods, humans, and asuras and go forth. Subhūti, it is because suchness is nonexistent, not existent, that this Great Vehicle surpasses the world with its gods, humans, and asuras [F.193.b] and goes forth.
“Subhūti, if unmistaken suchness, unaltered suchness, the true nature of dharmas, the dharma-constituent, the establishment of dharmas, the certification of dharmas, the very limit of reality, and the inconceivable element were to be existent, not nonexistent, this Great Vehicle would not surpass the world with its gods, humans, and asuras and go forth. Subhūti, it is because unmistaken suchness, unaltered suchness, the true nature of dharmas, the dharma-constituent, the establishment of dharmas, the certification of dharmas, the very limit of reality, and the inconceivable element are nonexistent, not existent, that this Great Vehicle surpasses the world with its gods, humans, and asuras and goes forth.
“Subhūti, if the perfection of giving were to be existent, not nonexistent, this Great Vehicle would not surpass the world with its gods, humans, and asuras and go forth. Subhūti, it is because the perfection of giving is nonexistent, not existent, that this Great Vehicle surpasses the world with its gods, humans, and asuras and goes forth.
“Similarly, Subhūti, if the perfection of morality, perfection of patience, perfection of perseverance, perfection of concentration, and perfection of wisdom were to be existent, not nonexistent, this Great Vehicle would not surpass the world with its gods, humans, and asuras and go forth. Subhūti, it is because . . . the perfection of wisdom is nonexistent, [F.194.a] not existent, that this Great Vehicle surpasses the world with its gods, humans, and asuras and goes forth.
“Subhūti, if inner emptiness were to be existent, not nonexistent, this Great Vehicle would not surpass the world with its gods, humans, and asuras and go forth. Subhūti, it is because inner emptiness is nonexistent, not existent, that this Great Vehicle surpasses the world with its gods, humans, and asuras and goes forth.
“Similarly, Subhūti, if . . . up to the emptiness that is the nonexistence of an intrinsic nature were to be existent, not nonexistent, this Great Vehicle would not surpass the world with its gods, humans, and asuras and go forth. Subhūti, it is because . . . up to the emptiness that is the nonexistence of an intrinsic nature is nonexistent, not existent, that this Great Vehicle surpasses the world with its gods, humans, and asuras and goes forth.
“Subhūti, if the four applications of mindfulness were to be existent, not nonexistent, this Great Vehicle would not surpass the world with its gods, humans, and asuras and go forth. Subhūti, it is because the four applications of mindfulness are nonexistent, not existent, that this Great Vehicle surpasses the world with its gods, humans, and asuras and goes forth.
“Subhūti, if the four right efforts, four legs of miraculous power, five faculties, five powers, seven limbs of awakening, and eightfold noble path were to be existent, not nonexistent, this Great Vehicle would not surpass [F.194.b] the world with its gods, humans, and asuras and go forth. Subhūti, it is because . . . the path is nonexistent, not existent, that this Great Vehicle surpasses the world with its gods, humans, and asuras and goes forth.
“Subhūti, if the immeasurables, concentrations, and formless absorptions were to be existent, not nonexistent, this Great Vehicle would not surpass the world with its gods, humans, and asuras and go forth. Subhūti, it is because the immeasurables, concentrations, and formless absorptions are nonexistent, not existent, that this Great Vehicle surpasses the world with its gods, humans, and asuras and goes forth.
“Subhūti, if the ten powers, four fearlessnesses, four detailed and thorough knowledges, and eighteen distinct attributes of a buddha were to be existent, not nonexistent, this Great Vehicle would not surpass the world with its gods, humans, and asuras and go forth. Subhūti, it is because . . . the eighteen distinct attributes of a buddha are nonexistent, not existent, that this Great Vehicle surpasses the world with its gods, humans, and asuras and goes forth.
“Subhūti, if the dharmas of the Gotra level were to be existent, not nonexistent, this Great Vehicle would not surpass the world with its gods, humans, and asuras and go forth. Subhūti, it is because the dharmas of the Gotra level are nonexistent, not existent, that this Great Vehicle surpasses the world [F.195.a] with its gods, humans, and asuras and goes forth.
“Subhūti, if the dharmas of the Aṣṭamaka level were to be existent, not nonexistent, this Great Vehicle would not surpass the world with its gods, humans, and asuras and go forth. Subhūti, it is because the dharmas of the Aṣṭamaka level are nonexistent, not existent, that this Great Vehicle surpasses the world with its gods, humans, and asuras and goes forth.
“Similarly, if the dharmas of a stream enterer, the dharmas of a once-returner, the dharmas of a non-returner, the dharmas of a worthy one, the dharmas of a pratyekabuddha, the dharmas of a bodhisattva, and, Subhūti, if the dharmas of a buddha were to be existent, not nonexistent, this Great Vehicle would not surpass the world with its gods, humans, and asuras and go forth. Subhūti, it is because . . . the dharmas of a buddha are nonexistent, not existent, that this Great Vehicle surpasses the world with its gods, humans, and asuras and goes forth.
“Subhūti, if the Gotra level were to be existent, not nonexistent, this Great Vehicle would not surpass the world with its gods, humans, and asuras and go forth. Subhūti, it is because the Gotra level is nonexistent, not existent, that this Great Vehicle surpasses the world with its gods, humans, and asuras and goes forth.
“Similarly, if the Aṣṭamaka level, the stream enterer, the once-returner, the non-returner, the worthy one, the pratyekabuddha, [F.195.b] the bodhisattva, and, Subhūti, the buddha were to be existent, not nonexistent, this Great Vehicle would not surpass the world with its gods, humans, and asuras and go forth. Subhūti, it is because . . . the buddha is nonexistent, not existent, that this Great Vehicle surpasses the world with its gods, humans, and asuras and goes forth.
“Subhūti, if the world with its gods, humans, and asuras were to be existent, not nonexistent, this Great Vehicle would not surpass the world with its gods, humans, and asuras and go forth. Subhūti, it is because the world with its gods, humans, and asuras is nonexistent, not existent, that this Great Vehicle surpasses the world with its gods, humans, and asuras and goes forth.
“Subhūti, if the bodhisattva great beings’ productions of the thought of awakening, starting from the first production of the thought, up to the site of awakening were to be existent, not nonexistent, this Great Vehicle would not surpass the world with its gods, humans, and asuras and go forth. Subhūti, it is because the bodhisattva great beings’ productions of the thought, starting from the first production of the thought, up to the site of awakening are nonexistent, not existent, that this Great Vehicle surpasses the world with its gods, humans, and asuras and goes forth.
“Subhūti, if the bodhisattva great beings’ vajra-like knowledge [F.196.a] were to be existent, not nonexistent, this Great Vehicle would not surpass the world with its gods, humans, and asuras and go forth. Subhūti, it is because the bodhisattva great beings’ vajra-like knowledge is nonexistent, not existent, that this Great Vehicle surpasses the world with its gods, humans, and asuras and goes forth.
“Subhūti, if the bodhisattva great beings’ vajra-like knowledge were to be existent, not nonexistent, bodhisattva great beings in this Great Vehicle would not, having realized that all residual impressions, connections, and afflictions are nonexistent, gain the knowledge of a knower of all aspects furnished with the best of all aspects and surpass the world with its gods, humans, and asuras and go forth. Subhūti, it is because the bodhisattva great beings’ vajra-like knowledge is nonexistent, not existent, that bodhisattva great beings, having realized that all residual impressions, connections, and afflictions are nonexistent, gain the knowledge of a knower of all aspects furnished with the best of all aspects and surpass the world with its gods, humans, and asuras and go forth.
“Subhūti, if a tathāgata, worthy one, perfectly complete buddha’s thirty-two major marks of a great individual were to be existent, not nonexistent, a tathāgata, worthy one, perfectly complete buddha’s light, beautiful skin color, splendor, and glory would not surpass the world with its gods, humans, and asuras, and would not beautify it, [F.196.b] illuminate it, light it up, and irradiate it. Subhūti, it is because a tathāgata, worthy one, perfectly complete buddha’s thirty-two major marks of a great person are nonexistent, not existent, that a tathāgata, worthy one, perfectly complete buddha’s light, beautiful skin color, splendor, and glory surpass the world with its gods, humans, and asuras, and beautify it, illuminate it, light it up, and irradiate it.
“Subhūti, if a tathāgata, worthy one, perfectly complete buddha’s light were to be existent, not nonexistent, a tathāgata, worthy one, perfectly complete buddha’s light would not illuminate and pervade as many world systems as there are sand particles in the Gaṅgā River. Subhūti, it is because a tathāgata, worthy one, perfectly complete buddha’s light is nonexistent, not existent, that a tathāgata, worthy one, perfectly complete buddha’s light illuminates and pervades as many world systems as there are sand particles in the Gaṅgā River.
“Subhūti, if a tathāgata, worthy one, perfectly complete buddha’s voice with sixty special qualities were to be existent, not nonexistent, a tathāgata, worthy one, perfectly complete buddha’s speech would not be heard in infinite, countless world systems in the ten directions. Subhūti, it is because a tathāgata, worthy one, perfectly complete buddha’s voice with sixty special qualities is nonexistent, not existent, that a tathāgata, worthy one, perfectly complete buddha’s speech is heard [F.197.a] in infinite, countless world systems in the ten directions.
“Subhūti, if a tathāgata, worthy one, perfectly complete buddha’s wheel of the Dharma were to be existent, not nonexistent, a tathāgata, worthy one, perfectly complete buddha could not turn the wheel of the Dharma that no followers of a secluded religious life, brahmins, gods, Māras, or Brahmās can in truth turn in the world. Subhūti, it is because a tathāgata, worthy one, perfectly complete buddha’s wheel of the Dharma is nonexistent, not existent, that a tathāgata, worthy one, perfect complete buddha turns the wheel of the Dharma that no followers of a secluded religious life, brahmins, gods, Māras, or Brahmās can in truth turn in the world.
“Subhūti, if beings were to be existent, not nonexistent, those beings for whose sake a tathāgata, worthy one, perfectly complete buddha turns the wheel of the Dharma would not enter complete nirvāṇa in the element of nirvāṇa without any aggregates left behind. Subhūti, it is because beings are nonexistent, not existent, that those beings for whose sake a tathāgata, worthy one, perfectly complete buddha turns the wheel of the Dharma enter, have entered, and will enter complete nirvāṇa in the element of nirvāṇa without any aggregates left behind. [B15]
“Subhūti, you said, ‘The Great Vehicle is equal to space.’331 It is exactly so, Subhūti, it is exactly so! [F.197.b] Subhūti, that vehicle is equal to space. To illustrate, an eastern direction of space does not make itself known, nor does a southern, western, or northern, below or above, or intermediate direction make itself known, and similarly, Subhūti, an eastern direction of the Great Vehicle also does not make itself known, nor does a southern, western, or northern, below or above, or intermediate direction make itself known. Therefore, it is said ‘that vehicle is equal to space.’
“To illustrate, Subhūti, space is not tall, is not short, is not square, is not spherical, is not even, and is not uneven. Similarly, Subhūti, the Great Vehicle also is not tall, is not short, is not square, is not spherical, is not even, and is not uneven. Therefore, it is said ‘that vehicle is equal to space.’
“To illustrate further, Subhūti, space is not blue, is not yellow, is not red, is not white, is not reddish brown, is not crystalline, and is not silver colored. Similarly, Subhūti, the Great Vehicle also is not blue, is not yellow, is not red, is not white, is not reddish brown, is not crystalline, and is not silver colored. Therefore, it is said ‘that vehicle is equal to space.’
“To illustrate further, Subhūti, space is not past, is not future, and is not present. Similarly, Subhūti, the Great Vehicle also is not past, is not future, and is not present. Therefore, it is said ‘that vehicle is equal to space.’
“To illustrate further, Subhūti, space does not decrease, does not increase, and is not reduced. Similarly, Subhūti, the Great Vehicle also does not decrease, does not increase, and is not reduced. Therefore [F.198.a] it is said ‘that vehicle is equal to space.’
“To illustrate further, Subhūti, space has no defilement and has no purification. Similarly, Subhūti, the Great Vehicle also has no defilement and has no purification. Therefore, it is said ‘that vehicle is equal to space.’
“To illustrate further, Subhūti, space is not produced, does not stop, is not lasting, is not nonlasting, and does not last and then change into something else. Similarly, Subhūti, the Great Vehicle also is not produced, does not stop, is not lasting, is not nonlasting, and does not last and then change into something else. Therefore, it is said ‘that vehicle is equal to space.’
“To illustrate further, Subhūti, space is not wholesome, is not unwholesome, is not an object of moral inquiry, and is not not an object of moral inquiry. Similarly, Subhūti, the Great Vehicle also is not wholesome, is not unwholesome, is not an object of moral inquiry, and is not not an object of moral inquiry. Therefore, it is said ‘that vehicle is equal to space.’
“To illustrate further, Subhūti, space is not seen, not heard, not remembered, and not discerned. Similarly, Subhūti, the Great Vehicle also is not seen, not heard, not remembered, and not discerned. Therefore, it is said ‘that vehicle is equal to space.’
“To illustrate further, Subhūti, space is not something that should be understood, is not something that should not be understood, is not something that should be thoroughly understood, is not something that should be abandoned, is not something that should be actualized, and is not something that should be cultivated. Similarly, Subhūti, the Great Vehicle also is not something that should be understood, is not something that should not be understood, is not something that should be thoroughly understood, is not something that should be abandoned, is not something that should be actualized, and is not something that should be cultivated. Therefore, [F.198.b] it is said ‘that vehicle is equal to space.’
“To illustrate further, Subhūti, space is not a maturation and is not subject to maturation. Similarly, Subhūti, the Great Vehicle also is not a maturation and is not subject to maturation. Therefore, it is said ‘that vehicle is equal to space.’
“To illustrate further, Subhūti, space is not included in the desire realm, is not included in the form realm, and is not included in the formless realm. Similarly, Subhūti, the Great Vehicle also is not included in the desire realm, is not included in the form realm, and is not included in the formless realm. Therefore, it is said ‘that vehicle is equal to space.’
“To illustrate further, Subhūti, space is not greedy and is not free from greed, is not hateful and is not free from hate, and is not confused and is not free from confusion. Similarly, Subhūti, the Great Vehicle also is not greedy and is not free from greed, is not hateful and is not free from hate, and is not confused and is not free from confusion. Therefore, it is said ‘that vehicle is equal to space.’
“To illustrate further, Subhūti, there is no first production of the thought of awakening in space, and there is no second, no third, no fourth, no fifth, no sixth, no seventh, no eighth, no ninth, and no tenth production of the thought. Similarly, Subhūti, there is no first production of the thought in the Great Vehicle, and there is no second, no third, no fourth, no fifth, no sixth, no seventh, no eighth, no ninth, and no tenth production of the thought. [F.199.a] Therefore, it is said ‘that vehicle is equal to space.’
“To illustrate further, Subhūti, there is no Śuklavipaśyanā level in space, and there is no Gotra level, no Aṣṭamaka level, no Darśana level, no Tanū level, no Vītarāga level, and no Kṛtāvin level. Similarly, Subhūti, there is no Śuklavipaśyanā level in the Great Vehicle, and there is no Gotra level, no Aṣṭamaka level, no Darśana level, no Tanū level, no Vītarāga level, and no Kṛtāvin level. Therefore, it is said ‘that vehicle is equal to space.’
“To illustrate further, Subhūti, there is no result of stream enterer in space, and there is no result of once-returner, no result of non-returner, no state of a worthy one, and no pratyekabuddha’s awakening. Similarly, Subhūti, there is no result of stream enterer in the Great Vehicle, and there is no result of once-returner, no result of non-returner, no state of a worthy one, and no pratyekabuddha’s awakening. Therefore, it is said ‘that vehicle is equal to space.’
“To illustrate further, Subhūti, there is no Śrāvaka level, no Pratyekabuddha level, and no Bodhisattva level in space, and neither is there a perfectly complete Buddha level in space. Similarly, Subhūti, there is no Śrāvaka level, no Pratyekabuddha level, and no Bodhisattva level in space, and neither is there a perfectly complete Buddha level in the Great Vehicle. Therefore, it is said ‘that vehicle is equal to space.’
“To illustrate further, Subhūti, space does not have form, is not formless, does not show itself, does not not show itself, is not obstructed, is not not obstructed, is not united, and is not separated. Similarly, Subhūti, the Great Vehicle [F.199.b] also does not have form, is not formless, does not show itself, does not not show itself, is not obstructed, is not not obstructed, is not united, and is not separated. Therefore, it is said ‘that vehicle is equal to space.’
“To illustrate further, Subhūti, space is not permanent, is not impermanent, is not pleasure, is not suffering, does not have a self, is not selfless, is not calm, and is not not calm. Similarly, Subhūti, the Great Vehicle also is not permanent, is not impermanent, is not pleasure, is not suffering, does not have a self, is not selfless, is not calm, and is not not calm. Therefore, it is said ‘that vehicle is equal to space.’
“To illustrate further, Subhūti, space is not empty, is not not empty, does not have a sign, is not signless, is not wished for, and is not wishless. Similarly, Subhūti, the Great Vehicle also is not empty, is not not empty, does not have a sign, is not signless, is not wished for, and is not wishless. Therefore, it is said ‘that vehicle is equal to space.’
“To illustrate further, Subhūti, space is not isolated, is not not isolated, is not light, and is not dark. Similarly, Subhūti, the Great Vehicle also is not isolated, is not not isolated, is not light, and is not dark. Therefore, it is said ‘that vehicle is equal to space.’
“To illustrate further, Subhūti, space is not found and is not apprehended.332 Similarly, Subhūti, the Great Vehicle also is not found and is not apprehended. Therefore, it is said ‘that vehicle is equal to space.’
“To illustrate further, Subhūti, space is not discourse and is not not discourse. [F.200.a] Similarly, Subhūti, the Great Vehicle also is not discourse and is not not discourse. Therefore, it is said ‘that vehicle is equal to space.’
“Subhūti, where you said, ‘For example, Lord, just as space has room for infinite, countless beings beyond measure, the Great Vehicle also, Lord, has room for infinite, countless beings beyond measure, and that is why it is called a “Great Vehicle,” ’333 it is exactly so, Subhūti, it is exactly so! Subhūti, just as space has room for infinite, countless beings beyond measure, the Great Vehicle also, Subhūti, has room for infinite, countless beings beyond measure. And why? You should know, Subhūti, that because a being is not existent, space is not existent,334 and you should know that because space is not existent, the Great Vehicle is not existent. It is because of that, Subhūti, that the Great Vehicle, therefore, has room for infinite, countless beings beyond measure. And why? Subhūti, it is because beings, the infinite, space, and a Great Vehicle [F.200.b] all cannot be apprehended.
“Furthermore, Subhūti, you should know that space is infinite because beings are infinite, and you should know that the Great Vehicle is infinite because spaces is infinite. Therefore, Subhūti, the Great Vehicle has room for infinite, countless beings beyond measure. And why? Subhūti, it is because beings, the infinite, space, and a Great Vehicle all cannot be apprehended.
“Furthermore, Subhūti, you should know that space is not something that can be counted because beings are not something that can be counted, and you should know that the Great Vehicle is not something that can be counted because space is not something that can be counted. Therefore, Subhūti, the Great Vehicle has room for infinite, countless beings beyond measure. And why? Subhūti, it is because beings, the countless, space, and a Great Vehicle all cannot be apprehended.
“Furthermore, Subhūti, you should know that space is beyond measure because beings are beyond measure, and you should know that the Great Vehicle is beyond measure because space is beyond measure. Therefore, Subhūti, the Great Vehicle has room for infinite, countless beings beyond measure. And why? Subhūti, it is because beings, that which is beyond measure, space, and a Great Vehicle all cannot be apprehended.
“Furthermore, Subhūti, you should know that the dharma-constituent is nonexistent because beings are nonexistent.335 You should know that space is nonexistent because the dharma-constituent is nonexistent. You should know that the Great Vehicle is nonexistent because space is nonexistent. You should know that the infinite is nonexistent because the Great Vehicle is nonexistent. You should know that the countless is nonexistent because the infinite is nonexistent, and you should know that that which is beyond measure is nonexistent because the countless is nonexistent. Therefore, Subhūti, the Great Vehicle has room for infinite, countless beings beyond measure. And why? Subhūti, it is because beings, the dharma-constituent, spaces, the Great Vehicle, [F.201.a] the infinite, the countless, and that which is beyond measure all cannot be apprehended.
“Furthermore, Subhūti, you should know that suchness is nonexistent because beings are nonexistent. You should know that space is nonexistent because suchness is nonexistent. You should know that the Great Vehicle is nonexistent because space is nonexistent. You should know that the infinite is nonexistent because the Great Vehicle is nonexistent. You should know that the countless is nonexistent because the infinite is nonexistent. You should know that that which is beyond measure is nonexistent because the countless is nonexistent, and you should know that all dharmas are nonexistent because that which is beyond measure is nonexistent. Therefore, Subhūti, the Great Vehicle has room for infinite, countless beings beyond measure. And why? Subhūti, it is because beings, suchness, space, the Great Vehicle, the infinite, the countless, that which is beyond measure, and all dharmas all cannot be apprehended.
“Furthermore, Subhūti, you should know that a sentient being is nonexistent because a self is nonexistent. You should know that a living being, a creature, one who lives, an individual, a person, one born of Manu, a child of Manu, one who does, one who feels, one who knows, and one who sees is nonexistent because a sentient being is nonexistent. You should know that the very limit of reality is nonexistent because . . . one who knows and one who sees is nonexistent. You should know that space is nonexistent because the very limit of reality is nonexistent. You should know that the Great Vehicle is nonexistent because space is nonexistent. You should know that the infinite, the countless, and that which is beyond measure [F.201.b] are nonexistent because the Great Vehicle is nonexistent, and you should know that all dharmas are nonexistent because that which is beyond measure is nonexistent. Therefore, Subhūti, the Great Vehicle has room for infinite, countless beings beyond measure. And why? Subhūti, it is because a self, up to one who knows and one who sees, the very limit of reality, space, the Great Vehicle, the infinite, the countless, that which is beyond measure, up to all dharmas all cannot be apprehended.
“Furthermore, Subhūti, you should know that a sentient being is nonexistent, up to one who knows and one who sees is nonexistent because a self is nonexistent. You should know that the inconceivable element is nonexistent because . . . one who knows and one who sees is nonexistent. You should know that space is nonexistent because the inconceivable element is nonexistent. You should know that the Great Vehicle is nonexistent because space is nonexistent. You should know that the infinite, the countless, and that which is beyond measure are nonexistent because the Great Vehicle is nonexistent, and you should know that all dharmas are nonexistent because that which is beyond measure is nonexistent. Therefore, Subhūti, that Great Vehicle has room for infinite, countless beings beyond measure. And why? Subhūti, it is because a self, up to all dharmas all cannot be apprehended.
“Furthermore, Subhūti, you should know that a sentient being is nonexistent, up to one who knows and one who sees is nonexistent because a self is nonexistent. You should know that form is nonexistent because . . . one who knows and one who sees is nonexistent. You should know that feeling, perception, volitional factors, and consciousness are nonexistent because form is nonexistent. You should know that space is nonexistent because . . . consciousness is nonexistent. [F.202.a] You should know that the Great Vehicle is nonexistent because space is nonexistent. You should know that the infinite, the countless, and that which is beyond measure are nonexistent because the Great Vehicle is nonexistent, and you should know that all dharmas are nonexistent because that which is beyond measure is nonexistent. Therefore, Subhūti, the Great Vehicle has room for infinite, countless beings beyond measure. And why? Subhūti, it is because a self, up to all dharmas all cannot be apprehended.
“Furthermore, Subhūti, you should know that a sentient being is nonexistent, up to one who knows and one who sees is nonexistent because a self is nonexistent. You should know that the eyes are nonexistent because . . . one who knows and one who sees is nonexistent. You should know that the ears, nose, tongue, body, and thinking mind are nonexistent because form is nonexistent. You should know that space is nonexistent because the thinking mind is nonexistent. You should know that the Great Vehicle is nonexistent because space is nonexistent. You should know that the infinite, the countless, and that which is beyond measure are nonexistent because the Great Vehicle is nonexistent, and you should know that all dharmas are nonexistent because that which is beyond measure is nonexistent. Therefore, Subhūti, that Great Vehicle has room for infinite, countless beings beyond measure. And why? Subhūti, it is because a self, up to all dharmas all cannot be apprehended.336
“Furthermore, Subhūti, you should know that a sentient being is nonexistent, up to one who knows and one who sees is nonexistent because a self is nonexistent. You should know that the perfection of giving is nonexistent because . . . one who knows and one who sees is nonexistent. You should know that the perfection of morality, perfection of patience, perfection of perseverance, perfection [F.202.b] of concentration, and perfection of wisdom are nonexistent because the perfection of giving is nonexistent. You should know that space is nonexistent because . . . the perfection of wisdom is nonexistent. You should know that the Great Vehicle is nonexistent because space is nonexistent. You should know that the infinite, the countless, and that which is beyond measure are nonexistent because the Great Vehicle is nonexistent, and you should know that all dharmas are nonexistent because that which is beyond measure is nonexistent. Therefore, Subhūti, the Great Vehicle has room for infinite, countless beings beyond measure. And why? Subhūti, it is because a self, up to all dharmas all cannot be apprehended.
“Furthermore, Subhūti, you should know that a sentient being is nonexistent, up to one who knows and one who sees is nonexistent because a self is nonexistent. You should know that inner emptiness is nonexistent because . . . one who knows and one who sees is nonexistent. You should know that . . . up to the emptiness that is the nonexistence of an intrinsic nature is nonexistent because inner emptiness is nonexistent. You should know that space is nonexistent because the emptiness that is the nonexistence of an intrinsic nature is nonexistent. You should know that the Great Vehicle is nonexistent because space is nonexistent. You should know that the infinite, the countless, and that which is beyond measure are nonexistent because the Great Vehicle is nonexistent, and you should know that all dharmas are nonexistent because that which is beyond measure is nonexistent. Therefore, Subhūti, the Great Vehicle has room for infinite, countless beings beyond measure. And why? Subhūti, it is because a self, up to all dharmas all cannot be apprehended.
“Furthermore, Subhūti, you should know that a sentient being is nonexistent, up to one who knows and one who sees is nonexistent because a self is nonexistent. You should know that the applications of mindfulness are nonexistent because . . . one who knows and one who sees is nonexistent. [F.203.a] You should know that the right efforts are nonexistent because the applications of mindfulness are nonexistent. You should know that the legs of miraculous power are nonexistent because the right efforts are nonexistent. You should know that the faculties are nonexistent because the legs of miraculous power are nonexistent. You should know that the powers are nonexistent because the faculties are nonexistent. You should know that the seven limbs of awakening are nonexistent because the powers are nonexistent. You should know that the eightfold noble path is nonexistent because the seven limbs of awakening are nonexistent. You should know that the ten powers are nonexistent because the eightfold noble path is nonexistent. You should know that the four fearlessnesses are nonexistent because the ten powers are nonexistent. You should know that the four detailed and thorough knowledges are nonexistent because the four fearlessnesses are nonexistent. You should know that the eighteen distinct attributes of a buddha are nonexistent because the four detailed and thorough knowledges are nonexistent. You should know that space is nonexistent because the eighteen distinct attributes of a buddha are nonexistent. You should know that the Great Vehicle is nonexistent because space is nonexistent. You should know that the infinite, the countless, and that which is beyond measure are nonexistent because the Great Vehicle is nonexistent, and you should know that all dharmas are nonexistent because that which is beyond measure is nonexistent. Therefore, Subhūti, the Great Vehicle has room for infinite, countless beings beyond measure. And why? Subhūti, it is because a self, up to all dharmas all cannot be apprehended.
“Furthermore, Subhūti, you should know that a sentient being is nonexistent, up to one who knows and one who sees is nonexistent because a self is nonexistent. You should know that the dharmas of the Gotra level are nonexistent because . . . one who knows and one who sees is nonexistent. You should know that the dharmas of the Aṣṭamaka level, the dharmas of the Darśana level, the dharmas of the Tanū level, the dharmas of the Vītarāga level, and the dharmas of the Kṛtāvin level are nonexistent because the dharmas of the Gotra level [F.203.b] are nonexistent. You should know that space is nonexistent because the dharmas of the Kṛtāvin level are nonexistent. You should know that the Great Vehicle is nonexistent because space is nonexistent. You should know that the infinite, the countless, and that which is beyond measure are nonexistent because the Great Vehicle is nonexistent, and you should know that all dharmas are nonexistent because that which is beyond measure is nonexistent. Therefore, Subhūti, the Great Vehicle has room for infinite, countless beings beyond measure. And why? Subhūti, it is because a self, up to all dharmas all cannot be apprehended.
“Furthermore, Subhūti, you should know that a sentient being is nonexistent, up to one who knows and one who sees is nonexistent because a self is nonexistent. You should know that a stream enterer is nonexistent because . . . one who knows and one who sees is nonexistent. You should know that a once-returner is nonexistent because a stream enterer is nonexistent. You should know that a non-returner is nonexistent because a once-returner is nonexistent. You should know that a worthy one is nonexistent because a non-returner is nonexistent. You should know that because a worthy one is nonexistent, space, the Great Vehicle, the infinite, the countless, and that which is beyond measure, up to all dharmas are nonexistent. Therefore, Subhūti, the Great Vehicle has room for infinite, countless beings beyond measure. And why? Subhūti, it is because a self, up to all dharmas all cannot be apprehended.
“Furthermore, Subhūti, you should know that a sentient being is nonexistent, up to one who knows and one who sees is nonexistent because a self is nonexistent. You should know that a buddha337 is nonexistent because . . . one who knows and one who sees is nonexistent. You should know that a bodhisattva is nonexistent because a buddha is nonexistent. You [F.204.a] should know that space is nonexistent because a bodhisattva is nonexistent. You should know that the Great Vehicle is nonexistent because space is nonexistent. You should know that the infinite, the countless, and that which is beyond measure are nonexistent because the Great Vehicle is nonexistent, and you should know that all dharmas are nonexistent because that which is beyond measure is nonexistent. Therefore, Subhūti, the Great Vehicle has room for infinite, countless beings beyond measure. And why? Subhūti, it is because a self, up to all dharmas all cannot be apprehended.
“Furthermore, Subhūti, you should know that a sentient being is nonexistent, up to one who knows and one who sees is nonexistent because a self is nonexistent. You should know that a Śrāvaka Vehicle is nonexistent because . . . one who knows and one who sees is nonexistent. You should know that a pratyekabuddha vehicle is nonexistent because a śrāvaka vehicle is nonexistent. You should know that a buddha vehicle is nonexistent because a pratyekabuddha vehicle is nonexistent. You should know that a knowledge of all aspects is nonexistent because a buddha vehicle is nonexistent. You should know that space is nonexistent because a knowledge of all aspects is nonexistent. You should know that the Great Vehicle is nonexistent because space is nonexistent. You should know that the infinite, the countless, and that which is beyond measure are nonexistent because the Great Vehicle is nonexistent, and you should know that all dharmas are nonexistent because that which is beyond measure is nonexistent. Therefore, Subhūti, the Great Vehicle has room for infinite, countless beings beyond measure. And why? Subhūti, it is because a self, up to all dharmas all cannot be apprehended.
“To illustrate, Subhūti, just as the element of nirvāṇa has room for infinite, countless beings beyond measure, so too, Subhūti, [F.204.b] the Great Vehicle has room for infinite, countless beings beyond measure. By the same token, Subhūti, just as space has room for infinite, countless beings beyond measure, so too, Subhūti, the Great Vehicle has room for infinite, countless beings beyond measure.
“Subhūti, where you said, ‘Lord, you cannot apprehend the Great Vehicle coming, cannot apprehend it going, and cannot apprehend it remaining either,’338 it is exactly so, Subhūti, it is exactly so! Subhūti, you cannot apprehend the Great Vehicle coming or going, and you cannot apprehend it remaining. And why? Because all dharmas are unmoving. They do not go anywhere, they do not come from anywhere, and they do not remain anywhere.
“And why? Because the basic nature of form does not come from anywhere, does not go anywhere, and does not remain anywhere, and the basic nature of feeling, perception, volitional factors, and consciousness does not come from anywhere, does not go anywhere, and does not remain anywhere. The suchness of form does not come from anywhere, does not go anywhere, and does not remain anywhere, and the suchness of feeling, perception, volitional factors, and consciousness does not come from anywhere, does not go anywhere, and does not remain anywhere. The intrinsic nature of form does not come from anywhere, does not go anywhere, and does not remain anywhere, and the intrinsic nature of feeling, perception, volitional factors, and consciousness does not come from anywhere, does not go anywhere, and does not remain anywhere. The mark of form does not come from anywhere, does not go anywhere, and does not remain anywhere, and the mark of feeling, perception, volitional factors, and consciousness [F.205.a] does not come from anywhere, does not go anywhere, and does not remain anywhere.
“Similarly, Subhūti, it is because the basic nature of the eyes does not come from anywhere, does not go anywhere, and does not remain anywhere, and the basic nature of the ears, nose, tongue, body, and thinking mind does not come from anywhere, does not go anywhere, and does not remain anywhere. Similarly, Subhūti, the suchness, intrinsic nature, and mark of the eyes do not come from anywhere, do not go anywhere, and do not remain anywhere, and the suchness, intrinsic nature, and mark of the ears, nose, tongue, body, and thinking mind do not come from anywhere, do not go anywhere, and do not remain anywhere.
“Subhūti, the basic nature, suchness, intrinsic nature, and mark of the earth element do not come from anywhere, do not go anywhere, and do not remain anywhere, and the basic nature, suchness, intrinsic nature, and mark of the water element, fire element, wind element, space element, and consciousness element do not come from anywhere, do not go anywhere, and do not remain anywhere.
“Subhūti, the basic nature of the dharma-constituent does not come from anywhere, does not go anywhere, and does not remain anywhere, and the suchness, intrinsic nature, and mark of the dharma-constituent do not come from anywhere, do not go anywhere, and do not remain anywhere.
“Subhūti, the basic nature of suchness does not come from anywhere, does not go anywhere, and does not remain anywhere, and the suchness of suchness, intrinsic nature of suchness, and mark of suchness do not come from anywhere, do not go anywhere, and do not remain anywhere.
“Subhūti, [F.205.b] the basic nature of the very limit of reality does not come from anywhere, does not go anywhere, and does not remain anywhere, and the suchness of the very limit of reality, intrinsic nature of the very limit of reality, and mark of the very limit of reality do not come from anywhere, do not go anywhere, and do not remain anywhere.
“Subhūti, the basic nature of the inconceivable element does not come from anywhere, does not go anywhere, and does not remain anywhere, and the suchness of the inconceivable element, intrinsic nature of the inconceivable element, and mark of the inconceivable element do not come from anywhere, do not go anywhere, and do not remain anywhere.
“Subhūti, the basic nature of the perfection of giving does not come from anywhere, does not go anywhere, and does not remain anywhere, and the suchness of the perfection of giving, intrinsic nature of the perfection of giving, and mark of the perfection of giving do not come from anywhere, do not go anywhere, and do not remain anywhere. The basic nature of the perfection of morality, perfection of patience, perfection of perseverance, perfection of concentration, and perfection of wisdom does not come from anywhere, does not go anywhere, and does not remain anywhere, and . . . the suchness of the perfection of wisdom, intrinsic nature of the perfection of wisdom, and mark of the perfection of wisdom do not come from anywhere, do not go anywhere, and do not remain anywhere.
“Subhūti, the basic nature of the applications of mindfulness does not come from anywhere, does not go anywhere, and does not remain anywhere. Subhūti, the suchness of the applications of mindfulness, intrinsic nature of [F.206.a] the applications of mindfulness, and mark of the applications of mindfulness do not come from anywhere, do not go anywhere, and do not remain anywhere, and the basic nature of the right efforts, legs of miraculous power, faculties, powers, limbs of awakening, eightfold noble path, ten powers of a tathāgata, four fearlessnesses, four detailed and thorough knowledges, six clairvoyances, and eighteen distinct attributes of a buddha does not come from anywhere, does not go anywhere, and does not remain anywhere. Similarly, . . . the suchness of the eighteen distinct attributes of a buddha, intrinsic nature of the eighteen distinct attributes of a buddha, and mark of the eighteen distinct attributes of a buddha do not come from anywhere, do not go anywhere, and do not remain anywhere.
“Subhūti, the basic nature of awakening does not come from anywhere, does not go anywhere, and does not remain anywhere, and the suchness of awakening, intrinsic nature of awakening, and mark of awakening do not come from anywhere, do not go anywhere, and do not remain anywhere.
“Subhūti, the basic nature of a buddha does not come from anywhere, does not go anywhere, and does not remain anywhere, and the suchness of a buddha, intrinsic nature of a buddha, and mark of a buddha do not come from anywhere, do not go anywhere, and do not remain anywhere.
“Subhūti, the basic nature of the compounded does not come from anywhere, does not go anywhere, and does not remain anywhere, and the suchness of the compounded, intrinsic nature of the compounded, and mark of the compounded do not come from anywhere, do not go anywhere, [F.206.b] and do not remain anywhere.
“Subhūti, the basic nature of the uncompounded does not come from anywhere, does not go anywhere, and does not remain anywhere, and the suchness of the uncompounded, intrinsic nature of the uncompounded, and mark of the uncompounded do not come from anywhere, do not go anywhere, and do not remain anywhere.
“Therefore, Subhūti, you cannot apprehend the Great Vehicle coming, cannot apprehend it going, and cannot apprehend it remaining either.
“Subhūti, where you said, ‘Lord, you cannot apprehend the Great Vehicle’s prior limit, cannot apprehend its later limit, and cannot apprehend its middle either. This is a vehicle equally of the three time periods. That is why “Great Vehicle” is said again and again,’339 it is exactly so, Subhūti, it is exactly so! You cannot apprehend the Great Vehicle’s prior limit, cannot apprehend its later limit, and cannot apprehend its middle either. This is a vehicle equally of the three time periods. Therefore ‘Great Vehicle’ is said again and again.
“And why? Because, Subhūti, the past time period is empty of the past time period, the future time period is also empty of the future time period, the present time period is also empty of the present time period, the equality of the three time periods is also empty of the equality of the three time periods, the Great Vehicle is also empty of the Great Vehicle, the bodhisattva is also empty of the bodhisattva, and, Subhūti, in emptiness there is no one, or two, or three, or four, or five, or six, or seven, or eight, or nine, or ten, or differentiation. Therefore, this is the vehicle of the bodhisattva great beings equally of the three time periods.
“In this [F.207.a] Great Vehicle you cannot apprehend same or not the same, you cannot apprehend greed or free from greed, you cannot apprehend hate or free from hate, you cannot apprehend confusion or free from confusion, you cannot apprehend name or nameless, and similarly you cannot apprehend wholesome or unwholesome, you cannot apprehend with outflows or without outflows, you cannot apprehend basic immorality or not basic immorality, you cannot apprehend blemished or unblemished, you cannot apprehend the ordinary or the extraordinary, you cannot apprehend defilement or purification, and you cannot apprehend saṃsāra or nirvāṇa. In it you also cannot apprehend permanence or impermanence, you also cannot apprehend happiness or suffering, you also cannot apprehend self or no self, and you also cannot apprehend calm or not calm. You also cannot apprehend the desire realm or beyond the desire realm, you also cannot apprehend the form realm or beyond the form realm, and you cannot apprehend the formless realm or beyond the formless realm.
“And why? Subhūti, it is because you cannot apprehend its intrinsic nature. A past form, Subhūti, is empty of a past form, and similarly a past feeling . . . a past perception . . . past volitional factors . . . and a past consciousness is empty of a past consciousness. A future form, Subhūti, is empty of a future form, and similarly a future feeling . . . a future perception . . . future volitional factors . . . and a future consciousness is empty of a future consciousness. A present form, Subhūti, is empty of a present form, and similarly a present feeling . . . a present perception . . . present volitional factors . . . [F.207.b] and a present consciousness is empty of a present consciousness.
“And why? Because, Subhūti, you cannot apprehend a past form in emptiness. Given that you cannot apprehend even emptiness because it is empty of emptiness, how could you ever apprehend a past form in emptiness? You cannot apprehend a past feeling, perception, volitional factors, or consciousness in emptiness, either. Given that you cannot apprehend even emptiness because it is empty of emptiness, how could you ever apprehend a past feeling, perception, volitional factors, or consciousness in emptiness?
“Similarly, you cannot apprehend a future form in emptiness. Given that you cannot apprehend even emptiness because it is empty of emptiness, how could you ever apprehend a future form in emptiness? You cannot apprehend a future feeling, perception, volitional factors, or consciousness in emptiness, either. Given that you cannot apprehend even emptiness because it is empty of emptiness, how could you ever apprehend a future feeling, perception, volitional factors, or consciousness in emptiness?
“Similarly, you cannot apprehend a present form in emptiness. Given that you cannot apprehend even emptiness because it is empty of emptiness, how could you ever apprehend a present form in emptiness? You cannot apprehend a present feeling, perception, volitional factors, or consciousness in emptiness, either. Given that you cannot apprehend even emptiness because it is empty of emptiness, how could you ever apprehend a present feeling, perception, volitional factors, or consciousness in emptiness?
“Subhūti, you cannot apprehend the perfection of giving at the prior limit; Subhūti, you cannot apprehend the perfection of giving [F.208.a] at the later limit, and, Subhūti, you cannot apprehend the perfection of giving in the present. Subhūti, you cannot apprehend the perfection of giving in the equality of the three periods of time, either. Subhūti, you cannot apprehend the past period of time in the equality, you cannot apprehend the future period of time in the equality, and you cannot apprehend the present period of time in the equality. Given that you cannot apprehend even equality in the equality, how could you ever apprehend the past, future, or present perfection of giving in the equality?
“Subhūti, you cannot apprehend the perfection of morality, perfection of patience, perfection of perseverance, or perfection of concentration at the prior limit, the later limit, or in the present; Subhūti, you cannot apprehend the perfection of wisdom at the prior limit, the later limit, or in the present, either. . . . You cannot apprehend the perfection of wisdom in the equality of the three periods of time, either. Subhūti, given that you cannot apprehend the past, future, and present periods of time in the equality, and you cannot apprehend even equality in the equality, how could you ever apprehend the past, future, or present perfection of wisdom in the equality?
“Furthermore, Subhūti, you cannot apprehend the applications of mindfulness at the prior limit, the later limit, or in the middle;340 you cannot apprehend the applications of mindfulness in the equality of the three periods of time, either. Subhūti, given that you cannot apprehend the past, future, or present periods of time in the equality, and you cannot apprehend even equality in the equality, how could you ever apprehend the past, future, or present applications of mindfulness in the equality?
“Similarly, Subhūti, you cannot apprehend the right efforts, legs of miraculous power, faculties, powers, limbs of awakening, [F.208.b] path, ten powers, fearlessnesses, detailed and thorough knowledges, or eighteen distinct attributes of a buddha at the prior limit, the later limit, or in the middle. You cannot apprehend . . . up to the eighteen distinct attributes of a buddha in the equality of the three periods of time, either. Subhūti, given that you cannot apprehend the past time period, you cannot apprehend the future time period, and you cannot apprehend the present time period in the equality, and you cannot apprehend even equality in the equality, how could you ever apprehend . . . up to the past, future, and present eighteen distinct attributes of a buddha in the equality?
“Furthermore, Subhūti, you cannot apprehend an ordinary person at the prior limit, you cannot apprehend an ordinary person at the later limit, and you cannot apprehend an ordinary person in the present. You cannot apprehend an ordinary person in the equality of the three periods of time, either. And why? Subhūti, it is because a being cannot be found.
“Furthermore, Subhūti, you cannot apprehend a śrāvaka at the prior limit, you cannot apprehend a pratyekabuddha or a bodhisattva at the prior limit, and you cannot apprehend a tathāgata at the prior limit. . . . You cannot apprehend a tathāgata at the later limit, and you cannot apprehend a tathāgata in the present. You cannot apprehend a tathāgata in the equality of the three periods of time, either. And why? Subhūti, it is because a tathāgata cannot be found.
“Subhūti, bodhisattva great beings standing in the perfection of wisdom like that, training in the equality of the three periods of time like that, should complete the knowledge of all aspects.
“This, Subhūti, is the Great Vehicle named equally of the three time periods of the bodhisattva great beings, standing in which bodhisattva great beings surpass [F.209.a] the world with its gods, humans, and asuras and go forth to the knowledge of all aspects.”341
Then venerable Subhūti said to the Lord, “Excellent, Lord, it is excellent, this eloquent statement you have made, Lord, that it is the Great Vehicle named equally of the three time periods of the bodhisattva great beings. Lord, past bodhisattva great beings, having trained in this Great Vehicle, gained the knowledge of all aspects. Lord, future bodhisattva great beings will also train in this Great Vehicle and gain the knowledge of all aspects. And, Lord, infinite, countless bodhisattva great beings beyond measure, presently in infinite, countless world systems beyond measure in the ten directions, are training in this Great Vehicle and are gaining the knowledge of all aspects. Therefore, Lord, it is the Great Vehicle of the bodhisattva great beings, because it is the vehicle called equally of the three time periods.”
Venerable Subhūti having spoken thus, the Lord said to him, “Exactly so, Subhūti, exactly so. It is just as you say. Past, future, and present tathāgatas, worthy ones, perfectly complete buddhas also train in this Great Vehicle and gained, will gain, and are gaining the knowledge of all aspects.”
This was the nineteenth chapter, “Surpassing,”342 of “The Perfection of Wisdom in Eighteen Thousand Lines.” [F.209.b] [B16]